The Second General Epistle of Peter

CONTENTS

The contents of the Epistle can be divided into two
parts:

I. The Importance of Christian
Knowledge, 1:1-21. After the greeting, 1, 2, the author reminds the
readers of the great blessings they received through the knowledge of
Jesus Christ, and urges them to live worthy of that knowledge and thus
to make sure their calling and election, 3-11. He says that he deemed it
expedient to put them in mind of what they knew, and that he would see
to it that they had a remembrance of these things after his decease,
12-15. This knowledge is of the greatest value, because it rests on a
sure foundation, 16-21.

II. Warning against False
Teachers, 2:1—3:18. The apostle announces the coming of false
prophets, who shall deny the truth and mislead many, 2:1-3. Then he proves
the certainty of their punishment by means of historical examples, 4-9,
and gives a minute description of their sensual character, 10-22. Stating
that he wrote the letter to remind them of the knowledge they had
received, he informs them that the scoffers that will come in the last
days, will deny the advent of Christ, 3:1-4. He refutes their arguments,
assuring the readers that the Lord will come, and exhorting them to a holy
conversation, 5-13. Referring to his agreement
with Paul in this teaching, he ends his letter with an exhortation to
grow in grace and in the knowledge of Jesus Christ, 14-18.

CHARACTERISTICS

1. Like the first Epistle this second one is also a
letter of practical warning, exhortation and encouragement. But while in
the former the dominant note is that of Christian hope, the controlling
idea in the latter is that of Christian knowledge. It is the ἐπίγνωσις χπιστοῦ́ which consists essentially
in the acknowledgment of the δύναμις
κὰι παρουσία of Christ. Advancement in this ἐπίγνωσις́ as the ground and aim of the
exercise of all Christian virtues, is the prominent feature of every
exhortation.” Huther, Comm. p. 344. This
knowledge, resting on a sure foundation, must be the mainstay of the
readers, when false doctrines are propagated in their midst, and must
be their incentive to holiness in spite of the seducing influences round
about them.

2. This Epistle has great affinity with that of Jude,
cf. 2:1-18;3:1-3. The similarity is of such a character that it cannot
be regarded as accidental, but clearly points to dependence of the one
on the other. Though it cannot be said that the question is absolutely
settled, the great majority of scholars, among whom there are some who
deny the authorship of Peter (Holtzmann, Julicher, Chase, Strachan,
Barth e. a.), and others who defend the authenticity of the Epistle
(Wiesinger, Bruckner, Weiss, Alford, Salmon), maintain the priority
of Jude. The main reasons that lead them to this conclusion, are the
following: (1) The phraseology of Jude is simpler than that of Peter in
the related passages. The language of the latter is more laborious and
looks like an elaboration of what the former wrote. (2) Several passages
in Peter can be fully understood on1y in the light of what Jude says,
compare 2: 4 with Jude 6; 2:11with
Jude 9; 3:2 with fade 17. (3) Though
the similar passages are adapted to the subject-matter of both Epistles,
they seem more natural in the context of Jude than in Peter; The course
of thought is more regular in the Epistle of Jude.—The priority of Jude
is quite well established, though especially Zahn, Spitta (who defends
the second Epistle of Peter at the cost of the first) and Bigg put up
an able defense for the priority of Peter.

3. The language of II Peter has some resemblance to
that of the first Epistle cf Weiss, Introd.~~p.
166, but the difference between the two is greater than the
similarity. We need not call special attention to the a[pax lego,mena
found in this letter, since it contains but 48, while I Peter has 58. But there are other points that deserve our
attention. Bigg says: “The vocabulary of I Peter is dignified; that of
II Peter inclines to the grandiose.” Comm.
p. 225. And according to Simcox, “we see in this Epistle, as compared
with the first, at once less instinctive familiarity with Greek
idiom and more conscious effort at elegant Greek composition.” Writers of the N. T. p. 69.

There are 361 words in I Peter that are not found
in this Epistle, and 231 in II Peter that are absent from the first
letter. There is a certain fondness for the repetition of words,
cf. Holtzmann, Einl. p. 322, which
Bigg, however, finds equally noticeable in I Peter. The connecting
particles, ἵνα, ὅτι, οὖν, μέν,
found frequently in I Peter, are rare in this Epistle, where instead
we find sentences introduced with τοῦτο
or ταῦταχφ̀ 1:8, 10; 3:11, 14. And while
in the first Epistle there is a free interchange of prepositions,
we often find a repetition of the same preposition in the second,
φ̀ ὶ δια, is found three times in
1 :3-5 and έν seven times in 1:
5-7. Different words are often used to express the same ideas;
compare ἀποκαλυψις, I Pt. 1 :7, 13;
4:13 with παρουσία, II Pt. 1 :16;
3 :4;—ῥαντισμός, I Pt. 1 :2 with
καθαρισμός, II Pt. 1 :9 ;—κληρονομία, I Pt. 1 :4 with a̔ιώνοκ βασιλεια, II Pt. 1:11.

AUTHORSHIP

This Epistle is the most weakly attested of all the
New Testament writings. Besides that of Jerome we do not find a single
statement in the fathers of the first four centuries explicitly and
positively ascribing this work to Peter. Yet there are some evidences
of its canonical use, which indirectly testify to a belief in its
genuineness. There are some phrases in Clement of Rome, Hermas, the
Clementine Recognitions and Theophilus that recall II Peter, but the
coincidences may be accidental. Supposed traces of this Epistle are
found in Irenaeus, though they may all be accounted for in another way,
cf. Salmon, Introd. p. 324 f. Eusebius
and Photius say that Clement of Alexandria commented on our Epistle,
and their contention may be correct, notwithstanding the doubt cast on
it by Cassiodorus, cf. Davidson, Introd.
II p. 533 f. Origen attests that the book was known in his time, but
that its genuineness was disputed. He himself quotes it several times
without any expression of doubt. It is pointed out, however, that these
quotations are found in those parts of his work that we know only in
the Latin translation of Rufinus, which is not always reliable; though,
according to Salmon, the presumption is that Rufifius did not invent them,
Introd. p. 533 f. Eusebius classes this letter
with the Antilegomena and Jerome says: “Simon Peter wrote two Epistles,
which are called catholic; the second of which most persons deny to
be his, on account of its disagreement in style with the first.” This
difference he elsewhere explains by assuming that Peter employed a
different interpreter. From that time the Epistle was received by Rufinus,
Augustine, Basil, Gregory, Palladius, Hilary, Ambrose e. a. During the
Middle Ages it was generally accepted, but at the time of the Reformation
Erasmus and Calvin, though accepting the letter as canonical doubted the
direct authorship of Peter. Yet Calvin believed that in some sense the
Petrine authorship had to be maintained, and surmised that a disciple
wrote it at the command of Peter.

The Epistle
itself definitely points to Peter as its author. In the opening verse
the writer calls himself, “Simon Peter, a servant and an apostle of
Jesus Christ,” which clearly excludes the idea of Grotius, that Symeon,
the successor of James at Jerusalem, wrote the letter. From 1: 16-18 we
learn that the author was a witness of the transfiguration of Christ;
and in 3: 1 we find a reference to his first Epistle. As far as style and
expression are concerned there is even greater similarity between this
letter and the speeches of Peter in the Acts of the Apostles than between
the first Epistle and those addresses. Moreover Weiss concludes that from
a biblical and theological point of view, no New Testament writing is
more like I Peter than this Epistle, Introd.
II p. 165. Besides the whole spirit of the Epistle is against the
idea that it is a forgery. Calvin maintained its canonicity, “because
the majesty of the Spirit of Christ exhibited itself in every part of
the Epistle.”

Notwithstanding this, however, the authenticity of
the letter is subject to serious doubt in modern times, such scholars as
Mayerhoff, Credner, Hilgenfeld, Von Soden, Hausrath, Mangold, Davidson,
Volkmar, Holtzmann, Julicher, Harnack, Chase, Strachan e. a. denying
that Peter wrote it. But the Epistle is not without defenders;
its authenticity is maintained among others by Luthardt, Wiesinger,
Guericke, Windischmann, Bruckner, Hofmann, Salmon, Alford, Zahn, Spitta,
and Warfield, while Huther, Weiss, and Kuhl conclude their investigations
with a non liquet.

The principle objections to the genuineness of II
Peter are the following: (1)The Language of the Epistle is so different
from that of I Peter as to preclude the possibility of their proceeding
from the same author. (2) The dependence of the writer on Jude is
inconsistent with the idea that he was Peter, not only because Jude was
written long after the lifetime of Peter, but also since it is unworthy
of an apostle to rely to such a degree on one who did not have that
distinction. (3) It appears that the author is over-anxious to identify
himself with the appost1e Peter: there is a threefold allusion to his
death, 1:13-15; he wants the readers to understand that he was present
at the transfiguration, 1: 16-18; and he identifies himself with
the author of the first Epistle, 3 :1. (4) In 3 :2 where the reading
ὑμῶν is better attested than ἡμῶν, the writer by using the expression, τῆς τῶν ἀποστόλων ὑμῶν ἐντολῆς, seems to
place himself outside of the apostolic circle. Deriving the expression
from Jude, the writer forgot that he wanted to pass for an apostle
and therefore could not use it with equal propriety. Cf. Holtzmann,
Einl. p. 321. (5) The writer speaks of some
of Paul’s Epistles as Scripture in 3:16, implying the existence of a New
Testament canon, and thus betrays his second cen dpoint. (6) The Epistle
also refers to doubts regarding the second coming of Christ, 3:4 ff.,
which points beyond the lifetime of Peter, because such doubts could
not be entertained before the destruction of Jerusalem. (7) According to
Dr. Abbott (in the Expositor) the author of
II Peter is greatly indebted to the Antiquities
of Josephus, a work that was published about A. D. 93.

We cannot deny that there is force
in some of these arguments, but do not believe that they compel us to give
up the authorship of Peter. The argument from style is undoubtedly the
most important one; but if we accept the theory that Silvanus wrote the
first Epistle under the direction of Peter, while the apostle composed
the second, either with his own hand or by means of another amanuensis,
the difficulty vanishes.—As far as the literary dependence of Peter
on Jude is concerned, it is well to bear in mind that this is not
absolutely proved. However, assuming it to be established, there is
nothing derogatory in it for Peter, since Jude was also an inspired man,
and because in those early days unacknowledged borrowing was looked at
in a far different light than it is today.—That the author is extremely
solicitous to show that he is the appostle Peter is, even if it can
be proved, no argument against the genuineness of this letter. In view
of the errorists against which he warns the readers, it was certainly
important that they should bear in mind his official position. But it
cannot be maintained that he insists on this over-much. The references
to his death, his experience on the Mount of Transfiguration, and his
first Epistle are introduced in a perfectly natural way. Moreover this
argument is neutralized by some of the others brought forward by the
negative critics. If the writer really was so over-anxious, why does he
speak of himself as Simon Peter, cf. I Pt. 1:
1; why does he seemingly exclude himself from the apostolic circle,
3 : 2; and why did he not more closely imitate the language of I Peter
?—The difficulty created by 3:2 is not as great as it seems to some. If
that passage really disproves the authorship of Peter, it certainly was
a clumsy piece of work of a very clever forger, to let it stand. But
the writer, speaking of the prophets as a class, places alongside of
them another class, viz, that of the apostles, who had more especially
ministered to the New Testament churches, and could therefore as a class
be called, “your apostles,” i. e. the apostles who preached to you. The
writer evidently did not desire to single himself out, probably, if for no
other reasons, because other apostles had labored more among the readers
than he had.—The reference to the Epistles of Paul does not necessarily
imply the existence of a New Testament canon and it is a gratuitous
assumption that they were not regarded as Scripture in the first century,
so that the burden of proof rests on those who make it.—The same may
be said of the assertion that no doubt could be entertain asthe second
coming of Christ before the destruction of Jerusalem. Moreover the author
does not say that these were already expressed, but that they would be
uttered by scoffers that would come in the last days.—The attempt to
prove the dependence of II Peter on Josephus, has been proved fallacious,
especially by Salmon and by Dr. Warfield. The former says in conclusion:
“Dr. Abbot has completely failed to establish his theory; but I must
add that it was a theory never rational to try to establish.” Introd. p. 536.

DESTINATION

The readers are simply addressed as those “that
have obtained like precious faith with us through the righteousness
of God and our Saviour Jesus Christ,” 1:1. From 3: 1 we gather,
however, that they are identical with the readers of the first Epistle
and from 3:15, that they were also the recipients of some Pauline
Epistle(s). It is vain to guess what Epistle(s) the writer may have
had in view here. Zahn argues at length that our Epistle was written
to Jewish Christians in and round about Palestine, who had been led
to Christ by Peter and by others of the twelve apostles. He bases his
conclusion on the general difference of circumstances presupposed in
the two letters of Peter, and on such passages as 1: 1-4, 16-18; 3:
2. But it seems to us that the Epistle does not contain a single hint
regarding the Jewish character of its readers, while passages like 1:
4 and 3:15 rather imply their Gentile origin. Moreover, in order to
maintain his theory, Zahn must assume that both 3: 1 and 3:15 refer to
lost letters, cf. Einl. II p. 43 ff.

The condition of the readers presupposed in this
letter is indeed different from that reflected in the first Epistle. No
mention is made of persecution; instead of the affliction from without,
internal dangers are now coming in view. The readers were in need of
being firmly grounded in the truth, since they would soon have to contend
with heretical teachers, who theoretically would deny the Lordship of
Jesus Christ, 2:1, and his second coming, 3: 4; and practically would
disgrace their lives by licentiousness, ch. 2. These heretics have been
described as Sadducees, as Gnostics, and as Nicolaitans, but it is rather
doubtful, whether we can identify them with any particular sect. They
certainly were practical Antinomians, leading careless, wanton and
sinful lives, just because they did not believe in the resurrection
and in a future judgment. Their doctrine was, in all probability, an
incipient Gnosticism.

Since the author employs both the future and the
present tense in describing them, the question arises, whether they were
already present or were yet to come. The most natural explanation is that
the author already knew such false teachers to be at work in some places
(cf. especially I Corinthians and the Epistles to the Thessalonians),
so that he could consequently give a vivid description of them; and
that he expected them to extend their pernicious influence also to the
churches of Asia Minor.

COMPOSITION

1. Occasion and Purpose.
The occasion that led to the composition of this Epistle must be found
in the dangerous heresies that were at work in some of the churches,
and that also threatened the readers.

In determining the object of the writer the Tubingen
school emphasized 3:15, and found it in the promotion of harmony
and peace between the Petrine and Pauline parties (Baur, Schwegler,
Hausrath). With this end in view, they say, the writer personating
Peter, the representative of Jewish Christendom, acknowledges Paul, who
represents the more liberal tendency of the Church. But it is unwarranted
to lay such stress on that particular passage. Others regarded the Epistle
as primarily a polemic against Gnosticism, against the false teachers
depicted in the letter. Now it cannot be denied that the Epistle is in
part controversial, but it is only its secondary character. The main
object of the letter, as indicated in 1: 16 and 3: 1,2 was to put the
readers in mind of the truth which they had learned in order that they
might not be led astray by the theoretical and practical libertines that
would soon make their influence felt, and especially to strengthen their
faith in the promised parousia of Jesus Christ.

2. Time and Place.
The Epistle contains no certain data as to the time of its composition. We
can only infer from 3: 1 that it was written after I Peter, though Zahn,
who is not bound by that passage, places it before the first Epistle,
about A. D. 60-63. The fact that the condition of the churches, which is
indicated in this letter, is quite different from that reflected in the
earlier writing, presupposes the lapse of some time, though it does not
require many years to account for the change. A short time would suffice
for the springing up of the enemies to which the Epistle refers. Can
we not say, in view of the tendencies apparent at Corinth that their
doctrines had already been germinating for some time? Moreover, according
to 1: 14 the writer felt that his end was near. Hence we prefer to date
the letter about the year 66 or 67.

They who deny the authenticity of the Epistle generally
place it somewhere between the years 90 and 175, for such reasons as
its dependence on Jude and on the Apocalypse of Peter, its reference
to Gnosticism, and its implication respecting the existence of a New
Testament canon.

Since a trustworthy tradition informs us that
Peter spent the last part of his life at Rome, the Epistle was in all
probability composed in the imperial city. Zahn points to Antioch,
and Julicher suggests Egypt as the place of composition.

CANONICAL SIGNIFICANCE

For the reception of this Epistle in the early church,
we refer to what has been said above.

Like all the canonical writings this one too has
abiding significance. Its importance is found in the fact that it
emp1i~sizes the great value of true Christian knowledge, especially in
view of the dangers that arise for believers from all kinds of false
teachings, and from the resultant example of a loose, a licentious, an
immoral life. It teaches us that a Christianity that is not well founded
in the truth as it is in Christ, is like a ship without a rudder on the
turbulent sea of life. A Christianity without dogma cannot maintain itself
against the errors of the day, but will go down before the triumphant
forces of darkness; it will not succeed in cultivating a pure, noble
spiritual life, but will be conformed to the life of the world. In
particular does the Epistle remind us of the fact that faith in the
return of Christ should inspire us to a holy conversation.